Is QRIS Compliant with Islamic Fiqh Muamalah Standards?

The QRIS (Quick Response Code Indonesian Standard) payment system is widely used in Indonesia, facilitating transactions in various settings from small stalls to online shopping. This article examines whether QRIS aligns with Islamic financial principles, specifically within the framework of Fiqh Muamalah (Islamic commercial law).

Several types of contracts, or 'akad,' are identified within QRIS transactions. When using QRIS for purchases, the underlying contract is 'Ba'i' (sale). This is considered valid in Sharia because it involves 'ijab' (offer) and 'qabul' (acceptance), even if conducted non-verbally, signifying a mutual agreement between buyer and seller.

For services like haircuts or online motorcycle taxi rides paid via QRIS, the contract is 'Ijarah' (rent or lease). This aligns with Fatwa DSN-MUI No. 112/DSN-MUI/IX/2017, which permits Ijarah for the use of goods and services. The act of scanning a QRIS code and confirming payment is interpreted as 'shighat' (utterance/action) where the digital wallet acts as an agent, leading to the 'Wakalah' (agency) contract.

This Wakalah contract is permissible in Sharia as it involves clarity and avoids elements of 'maysir' (gambling) and 'gharar' (excessive uncertainty). Additionally, the 'Wadiah' (deposit) contract is relevant, as users must have funds in their digital wallets to make QRIS payments. The 'Qardh' (loan) contract applies when funds provided by users to e-money providers are used for investment or operational purposes, with the obligation for the provider to return the funds upon request, especially in interest-free digital payment systems.